FEAR or FAITH? FRIGHT or FLIGHT?Welcome Eagles to the New Crusade!Will thou help defend the Fortress of Faith?BOOKMARK us & check in DAILY for the latest Endtimes News!SPREAD WORD TO YOUR FRIENDS & FAMILY!

"And I beheld, and heard the voice of one eagle flying through the midst of heaven, saying with a loud voice: Woe, woe, woe to the inhabitants of the earth....[Apocalypse (Revelation) 8:13]

Tuesday, July 18, 2017

Mass of the Catechumens: From the Collect to the Credo

Mass of the Catechumens: From the Collect to the Credo

Dr. Remi Amelunxen

The last article looked at the Introibo to the Gloria in excelsis Deo. Here, we continue with the Mass of the Catechumens to the
Credo, which closes the first part of the Holy Mass.

The Crucified Christ over the traditional altar

After the Gloria, the priest kisses the altar and turns to the congregation, extends his arms and says Dominus vobiscum
(“the Lord be with you”), repeated frequently during the Mass. This is
an ancient form of greeting expressing the wish that God be with them to
give them the grace to pray well. Via the server, the congregation
responds “Et cum spiritu tuo” (“and with thy spirit”), signifying the closeness between the Priest and the people.

The Priest, then, goes the Epistle side of the Altar and bows to the
Crucifix. He intones the second Proper, the Collect. The Collect comes
from the Latin coligere, which means “to bring things
together”. They are called “collective” prayers because they bring
together and sum up all the needs and intentions of the Church, both
spiritual and temporal. Often more than one Collect is said.

Every Collect is divided into three parts: first the “invocation” to
God, second the “petition” we desire; and third the “pleading” that we
obtain what is asked. Nearly all of these prayers conclude with the
words “Per Dominum nostrum Jesum Christum" (“through Jesus Christ Our Lord”). At these words the server answers “Amen" (so be it).

The Epistle, Gradual & Gospel

Now, we come to the Epistle (meaning letter), the third Proper in the
Mass. In the first ages of Christianity, passages from the Prophets were
read before the Holy Gospel and later, passages from the epistles of
the Apostles. In the Roman liturgy today the Epistle varies, usually
taken from the epistles of the Apostles and at times from the Old
Testament.

The present order of the Epistles and Gospels was arranged by St. Jerome in the early 5th century and final changes were made by Pope St. Pius V in 1570. At the conclusion of the Epistle, the server says “Deo gratias" (Thanks be to God) as an expression of gratitude for the divine revelation.

The “Gradual,” the fourth Proper, is a Hebrew word meaning “Praise the
Lord.” It is a psalm introduced by St. Gregory the Great at the
beginning of the 7th century designed to epitomize the
Epistle. The few verses invoked are masterpieces from a spiritual and
literary standpoint. The Gradual expresses the truths that the Epistle
should produce in our souls.

The Gradual itself changes according to the feasts and different seasons
of the years. During Paschal time it is omitted and two other verses
are said in its place. Like the Introit, the Gradual verses announce the
purpose of the Mass, whether to honor a Saint, depict some sacred
mystery of the faith, pray for departed souls or other intentions. It is
followed by the Alleluia or, depending on the season, the Tract, which
are verses taken from the psalms or the Old Testament.

The reading of the Gospel at a low Mass

On certain days when the joy of the Alleluia is prolonged or the sorrow
and expression of penance in the Tract extended, a hymn called the
“Sequence” is added. There are five Sequences on various feast days in
the Missal - Easter Sunday (Victimae Paschali), Pentecost (Veni Sancte Spiritus), Corpus Christi (Lauda Sion), Feast of the Sorrowful Mother (Stabat Mater) and the Masses for the Departed (Dies Irae).

The Priest, then, goes to the center of the Altar, leaving the Missal
open; raising his eyes to the Crucifix, he inclines profoundly keeping
his hands joined. The acolyte, then, takes the Missal from the Epistle
side to the left or Gospel side.

The Priest with bowed head at the center of the altar first reads from the center Altar card the “Munda cor meum,”
asking God that his heart and lips may be purified so that he may
worthily proclaim the holy Gospel. The allusion is to the Seraph that
touched the lips of the Prophet Isaiah with the burning coal to purify
him. Then, the priest asks the blessing of God with the “Jube Domine benedicere.”

The Missal is carried from the Epistle side to the Gospel side to
indicate that the light of Faith, having been rejected by the Jews was
transferred to the Gentiles. The Gospel teaches the truest, most
exalted, most vital doctrine concerning God and all things heavenly. It
is also concerned with man and his destiny, the world and its final
destruction.

The reading of the Gospel is always preceded by the words Dominus vobiscum (see below). This is to make the faithful aware that it is the Word of Christ himself that we are about to hear.

The Priest makes the Sign of the Cross on the Missal, then, on his
forehead, lips and breast to signify that the Holy Gospel be in our
mind, that our lips proclaim the truths of our Faith and that our heart
may live according to its precepts.

After reading the Gospel, the acolyte says “Laus tibi Christe," “Praise to thee Oh Christ,” an act of thanksgiving. The Priest, then, raises the Missal, kisses it and says, “Per evangelia dicta, deleantur nostra delicta" (by the words of the Gospel may our sins be blotted out).

The Epistle or Gospel are usually explained to the people when a sermon is given.

The Nicene Creed or Symbol

Having heard the Divine teaching of the Holy Gospel, the Priest in the
center of the Altar extends, elevates and joins his hands, then, lowers
them, bows to the Cross and recites the Nicene Creed, the final prayer
in the Mass of the Catechumens. The object of the recitation of the Credo is to lead the Faithful to confess the Faith, since that Faith is based on the sacred text.

Constantine and Church fathers at the Council of Nicaea holding the Symbol

The Nicene Creed or Symbol is the profession of Faith as formulated at
the first general council of Nicaea in 325 and further developed at the
Council of Constantinople in 381.
While the Apostles’ Creed contains all the truths of the faith, the
Nicene Symbol expands on them, addressing the different heresies that
arose in the early centuries of the Church.

For example, Arianism, the gravest threat to the nascent Church,
challenged the uncreated divinity of Christ and his equality with the
Father. Thus, the Nicene Creed affirmed that the Son of God is begotten, not made, one in being with the Father.

Likewise at Nicaea, the word Filioque was added to this phrase: Qui ex Patre Filioque procedit,
to make the Procession very clear, combatting here the heretics who
refused – and still refuse – to admit the truth that it is the Father,
conjointly with the Son, who sends forth the Holy Ghost. Thus, this
Symbol is recited to confess the Faith and also combat the heresies that
emerged against the Faith.

The Credo is not always said at Holy Mass. The days on which it
is are arranged in the liturgy according to mystery, doctrine and
celebration or solemnity. It is said on all the festivals of Our Lord
and His Blessed Mother; by reason of the doctrines of the Faith it is
said on the feasts of the Apostles and Doctors of the Church; and by
reason of celebration or solemnity, on the feasts of the first and
second class and during octaves of feasts.

In reviewing parts of the Credo requiring action by the Priest are the following:

The Priest bows to the Cross at “Deum,” again at “Jesum Christum,” genuflects after “descendit de caelis,” and only rises after saying “et incarnatus est de Spiritu Sancto ex Maria Virgine, et homo factum est.” He bows at “simul adoratur” and makes the sign of the Cross at “et vitam venturi saeculi, Amen.” At the word “et”, the Priest touches his forehead, at “vitam” his breast, at “venturi” his left shoulder and “saeculi Amen.” his right shoulder.

This beautiful prayer of gratitude for the mysteries of our Faith, which
acts as the sublime transition to the Mass of the Faithful, represents
the end of the Mass of the Catechumens.

A.b. Lefebvre (+1991) _Messe for the Feast of Christ the King at St. Nicolas du Chardonnet_1990.

TRADCATKNIGHT VIDEOS!

TCK Youtube Channel

TRADCATKNIGHT- TOP 3 CATHOLIC YOUTUBE CHANNEL

Archbishop Lefebvre

“This Second Vatican Council Reform, since it has issued from Liberalism and from Modernism, is entirely corrupt; it comes from heresy and results in heresy, even if all its acts are not formally heretical. It is thus impossible for any faithful Catholic who is aware of these things to adopt this Reform, or to submit to it in any way at all. To ensure our salvation, the only attitude of fidelity to the Church and to Catholic doctrine, is a categorical refusal to accept the Reform.”

ANNOUNCEMENTS

Archbishop Lefebvre

“And we have the precise conviction that this new rite of Mass expresses a new faith, a faith which is not ours, a faith which is not the Catholic Faith. This New Mass is a symbol, is an expression, is an image of a new faith, of a Modernist faith. ….Now it is evident that the new rite, if I may say so, supposes another conception of the Catholic religion-another religion.”

FOLLOW TRADCATKNIGHT ON TUMBLR!

TCK Facebook

FOLLOW TRADCATKNIGHT ON PINTEREST

Archbishop Lefebvre

That Conciliar Church is a schismatic Church, because it breaks with the Catholic Church that has always been. It has its new dogmas, its new priesthood, its new institutions, its new worship, all already condemned by the Church in many a document, official and definitive.... The Church that affirms such errors is at once schismatic and heretical. This Conciliar Church is, therefore, not Catholic. To whatever extent Pope, Bishops, priests, or faithful adhere to this new Church, they separate themselves from the Catholic Church...

Fr. Hesse Summary on Vatican II

Vatican II = Heretical & Schismatic

Exposing Vatican II & New Mass, Fr. Villa

Archbishop Lefebvre

“Well, we are not of this religion. We do not accept this new religion. We are of the religion of all time; we are of the Catholic religion. We are not of this 'universal religion' as they call it today-this is not the Catholic religion any more. We are not of this Liberal, Modernist religion which has its own worship, its own priests, its own faith, its own catechisms, its own Bible, the 'ecumenical Bible'-these things we do not accept."

Traditional Quotes & Prayers

The Real 3rd Secret of Fatima

Inlcudes Vatican II and the soon Apostate Church..."...because Fatima is a very apocalyptic message. It says that no matter what happens there are going to be terrible wars, there are going to be diseases, whole nations are going to be wiped out, there are going to be 3 days darkness, there are going to be epidemics that will wipe out whole nations overnight, parts of the earth will be washed away at sea and violent tornadoes and storms. It's not a nice message at all." Fr Malachi Martin

SSPX Marian Corps Donations

Marian Corps-Australasia

Fr. Chazal

Fr. Girouard

Or send a cheque made out to Fr. Patrick Girouard at : P.O.Box 1543, Aldergrove, BC, V4W 2V1, Canada.

St. Marcel Initiative

Or, if you prefer, in the U.S., make your contribution by telephone, toll free: 855-4-S. Marcel (855.476.2723), or internationally, by sending your donation directly to donations@stmarcelinitiative.com via PayPal.

TCK TESTIMONIALS

Eric Gajewski, Founder of DefeatModernism(formerly known as Defeat the Heresies)

Resistance Forum

True Traditionalist Forum

Pope XII: “Suicide Of Altering the Faith In Her Liturgy…..”

"I am worried by the Blessed Virgin's messages to Lucy of Fatima. This persistence of Mary about the dangers which menace the Church is a divine warning against the suicide of altering the Faith, in Her liturgy, Her theology and Her soul. … I hear all around me innovators who wish to dismantle the Sacred Chapel, destroy the universal flame of the Church, reject Her ornaments and make Her feel remorse for Her historical past."A day will come when the civilized world will deny its God, when the Church will doubt as Peter doubted. She will be tempted to believe that man has become God. In our churches, Christians will search in vain for the red lamp where God awaits them. Like Mary Magdalene, weeping before the empty tomb, they will ask, 'Where have they taken Him?'"

ALEXA RANK

Find The Rank Of Any Website

Current Crusaders Online Worldwide (RealTime)

St. Bernard:

Go forth confidently then, you knights, and repel the foes of the cross of Christ with a stalwart heart. Know that neither death nor life can separate you from the love of God which is in Jesus Christ, and in every peril repeat, "Whether we live or whether we die, we are the Lord's." What a glory to return in victory from such a battle! How blessed to die there as a martyr! Rejoice, brave athlete, if you live and conquer in the Lord; but glory and exult even more if you die and join your Lord. Life indeed is a fruitful thing and victory is glorious, but a holy death is more important than either. If they are blessed who die in the Lord, how much more are they who die for the Lord!

How secure, I say, is life when death is anticipated without fear; or rather when it is desired with feeling and embraced with reverence! How holy and secure this knighthood and how entirely free of the double risk run by those men who fight not for Christ! Whenever you go forth, O worldly warrior, you must fear lest the bodily death of your foe should mean your own spiritual death, or lest perhaps your body and soul together should be slain by him.

Indeed, danger or victory for a Christian depends on the dispositions of his heart and not on the fortunes of war. If he fights for a good reason, the issue of his fight can never be evil; and likewise the results can never be considered good if the reason were evil and the intentions perverse. If you happen to be killed while you are seeking only to kill another, you die a murderer. If you succeed, and by your will to overcome and to conquer you perchance kill a man, you live a murderer. Now it will not do to be a murderer, living or dead, victorious or vanquished. What an unhappy victory--to have conquered a man while yielding to vice, and to indulge in an empty glory at his fall when wrath and pride have gotten the better of you!

But what of those who kill neither in the heat of revenge nor in the swelling of pride, but simply in order to save themselves? Even this sort of victory I would not call good, since bodily death is really a lesser evil than spiritual death. The soul need not die when the body does. No, it is the soul which sins that shall die.

The knight of Christ, I say, may strike with confidence and die yet more confidently, for he serves Christ when he strikes, and serves himself when he falls. Neither does he bear the sword in vain, for he is God's minister, for the punishment of evildoers and for the praise of the good. If he kills an evildoer, he is not a mankiller, but, if I may so put it, a killer of evil. He is evidently the avenger of Christ towards evildoers and he is rightly considered a defender of Christians. Should he be killed himself, we know that he has not perished, but has come safely into port.

Once he finds himself in the thick of battle, this knight sets aside his previous gentleness, as if to say, "Do I not hate those who hate you, O Lord; am I not disgusted with your enemies?" These men at once fall violently upon the foe, regarding them as so many sheep. No matter how outnumbered they are, they never regard these as fierce barbarians or as awe-inspiring hordes. Nor do they presume on their own strength, but trust in the Lord of armies to grant them the victory.

.

.

Saint Athanasius

"May God console you! ... What saddens you ... is the fact that others have occupied the churches by violence, while during this time you are on the outside. It is a fact that they have the premises – but you have the Apostolic Faith. They can occupy our churches, but they are outside the true Faith. You remain outside the places of worship, but the Faith dwells within you. Let us consider: what is more important, the place or the Faith?The true Faith, obviously. Who has lost and who has won in the struggle – the one who keeps the premises or the one who keeps the Faith? True, the premises are good when the Apostolic Faith is preached there; they are holy if everything takes place there in a holy way ..."You are the ones who are happy; you who remain within the Church by your Faith, who hold firmly to the foundations of the Faith which has come down to you from Apostolic Tradition. And if an execrable jealousy has tried to shake it on a number of occasions, it has not succeeded. They are the ones who have broken away from it in the present crisis. No one, ever, will prevail against your Faith, beloved Brothers. And we believe that God will give us our churches back some day. "Thus, the more violently they try to occupy the places of worship, the more they separate themselves from the Church. They claim that they represent the Church; but in reality, they are the ones who are expelling themselves from it and going astray. Even if Catholics faithful to Tradition are reduced to a handful, they are the ones who are the true Church of Jesus Christ."